(Dr) Maulana Mohammad Farman Nadvi is a professor of language and literature at the University of Nadwatul Ulama in Lucknow. Hailing from the neighboring country Nepal, he is an alumnus of Darul Uloom Nadwatul Ulema. An expert in the language of Islam and Quran – Arabic and the language of Islamic history and heritage in the subcontinent – Urdu, he is engaged in traditional scholarship and authored and translated a number of books. The prestigious responsibilities of the Islamic seminary Nadva, for instance, the Deputy Imam and Khatib of Jama Masjid within the campus of the university have been assigned to him. Since we at MOI (www.muslimsofindia.com) are concerned to bring the works of Nadvi Fraternity to masses, some words on the works of Maulana Farman Nadvi are as per below:

“Babul Marasi min Diwanil Hamasa”

To understand the holy Book of Islam, having a sound knowledge of Arabic Language and Literature particularly ancient texts is paramount. Realizing this reality, Ml Farman Nadvi worked on a valuable book “Babul Marasi min Diwanil Hamasah”. Hamasah is a famous anthology of Arabic Poetry by Abu Tammam probably compiled around AD 835, while the complier was staying at Hamadan. 

19^th Century. Although there are a number of books on a literary genre Hamasah, the anthology of Abu Tammam is widely appreciated and adopted in the curricula of Arabic language. Kitab al-Hamasah is divided into ten books and the second book deals with Marasi “Elegies” and the book of Maulana Farman Nepali deals with this very book of Kitab al-Hamasah. The anthology contains a total of 884 poems, most of which are short extracts of longer poems, grouped by subject matter. The selections date back to pre-Islamic, Islamic and early ‘Abbasid times. It has the status of a classic work.

Allama Shibli Nomani: A Pioneer of Renaissance of Modern Education

This book has been translated from Urdu into Arabic

Anthology of Poetry for Memorizing and Reciting

This book is an anthology of Arabic Poetry, which has been published under the supervision of Ml Farman Nadvi

Arabian Peninsula

Jaziratul Arab has been written by the rector of Darul Uloom Nadwatul Ulama, Hazrat Maulana Rabe Hasani Nadvi on the geography of Arabia and it is the part of Darul Uloom Nadwatul Ulaman, whic has been rendered into Arabic by Ml Farman Nadvi.

Efforts to Reform Belief ….

This is the translation of the book written by Hazrat Maulana Rabe Hasani Nadvi into Arabic.

Khutbat-e-Juma (Urdu)

Maulana (Dr) Farman Nadvi Nepali is the Deputy Imam and Khatib of Jama Masjid in the campus of Darul Uloom Nadwatul Ulama. This is the Urdu version of his Khutba delivered on the occasion of Friday Prayers.

Mata-e-Fikro wa Fan

This book authored by Hazrat Maulana Dr Farman Nadvi Nepali is the collection of biographical sketches of the prominent personalities in Urdu.

Mufradataul Quran

The book of Allam Syed Suleman Nadvi “Alfaz-e-Quran” has been translated by Ml Farman Nadvi into the Arabic Language.

Nadwatul Ulama: Exclusive Methodology of Education and Training

This book in Urdu language deals with the salient features of Darul Uloom Nadwatul Ulama.

Nurut Tafseer

This is the translation of and commentary on 23 small surah of the last chapter of the Holy Quran.

Al- Khutbatud Diniah al- Membariya

This book is the collection of Arabic Sermons delivered by the Deputy Imam and Khatib of Jama Masjid of Darul Uloom Nadwatul Ulama on the occasion of the Friday Prayers.

Al-Hidaytul Quraniah …

This book written by Hazrat Maulana Rabe Hasani Nadvi in Urdu has been rendered by Maulana Mohammad Farman Nadvi into Arabic. This book deals with the Quranic guidance in reference to human salvation.

Taammulatun Fi Surah Shoara

This book is the commentary of Maualan Abul Hasan Ali Nadvi on Surah Shoara, which has been translated by Mohammad Farman Nadvi.

In addition to teaching, editing, authoring, translating books and delivering sermons on the occasion of Friday Prayers, Hazrat Dr Ml Farman Nepali Nadvi is also active in religious journalism, preaching and reforming the society. We pray for his long life and blessing in both the worlds this world and the world hereinafter.

• MAULANA SAUD ASRAR NADVI WINS THAKURGANJ SEAT IN KISHANGANJ
• Dr Mohammad Raziul Islam Nadvi
• Syed Sulaiman Nadvi – A Short Glimpse of the Erudite Islamic Scholar
• Dr Shamim Ahmad, MLA from Narkatia 12 Assembly Constituency: An Ideal Leader
• Maulana Shah Abdul Qadir Raipuri: Life & Achievements

My name is Khalid Nadeem Budauni. My father was Abdul Majid Siddiqui. I was born in Mohalla Sahukara Gate, Budaun on 15^th June, 1958. I was brought up and nurtured by my grandfather Late Abdul Hadi Siddiqui and Phuphi Shamim Bano. My father was Head Constable of Police, so he resided outside due to his employment. I got my primary education in Madrasa Aaliya Qadriya, Budaun under guidance of my grandfather and Phuphi. Thereafter, I passed the Intermediate exam from Islamia Inter College, Budaun and completed Masters in Urdu from Rohilkhand University, Bareilly U.P. and got associated with the Department of Primary Education (Basic Education, U.P. Government) as a teacher after completing B.T.C. I met with my respected teacher Late Shafi Ahmad Khan ‘Payam Kakralvi’ in 1974 while I was studying in Islamia Inter College. I was fortunate enough to receive guidance in Urdu Poetry from Payam Sb. Dr Asad Budauni, Husain Ahmad Farid Chand Sheikhupuri and Khalid Budauni (Resident of Biri 92).

It was the age of nurturing literature and realm of poesy. There were prominent poets, in whose presence I recited poems frequently in poetry symposiums and I was blessed to acquaint myself with literary nuances and subtleties. I also launched an Urdu Magazine “Monthly Roshan”, which could last only for three years. However, my love for poetry pursuits continued advancing. I could avail the training of the respected Teacher only for four springs but my endeavors continue till date. To which extent I have succeeded, it may be judged by the men of letters.

I am eldest of six brothers. By the grace of God (AST) my mother is alive but my father passed away eighteen years back. My three brothers are settled with their businesses in Delhi. The names of my brother respectively are as follow: Mohammad Tariq, Mohammad Aleem, Mohammad Kaleem, Mohammad Yusuf and Mohammad Azeem.

I got married in 1980 to my cousin Ambar Jahan and blessed with five sons. All the Five sons Mohammad Imran, Mohammad Irfan, Mohammad Rizwan, Mohammad Faizan and Mohammad Saud are settled in Mumbai with their businesses. All praise be to the Almighty Allah, my four sons have got married but one son is yet to be married. Unfortunately, I do not have any daughter.

That apart, I am serving language and literature as a servant of a literary organization “Fankaar Academy, Budaun”. My following books have been published or going to be published.

(1)    Muhsin-e-Kaunanin (Naat Collection),

(2)    Zad-e-Akhirat (Naat Collection),

(3)    Anware Karbala (Manaqib Collection),

(4)    Anwar-e-Sabir (Manaqib Collection),

(5)    Shan-e-Ala Hazrat (Manaqib Collection)

(6)    Anwar-e-Usaid (Manaqib Collection),

(7)    Fankar Academy Ke Tarhi Mushaire

(8)    Taqleed-e-Hassan (under publication),

(9)    Ghazal Collection (under preparation),

(10) Fankar Academy Ke Online Tarahi Mushaire

(11) Anwar-e-Saleheen (Under publication).

     Dr Siraj Ajmali, Naz Pratapgarhi, Afsar Amrohvi, Samar Budauni, Dr. Sohrab Kakralvi, Dr Ilyas Naved Gunnauri, Wasiq Pusganvi and a host of other literary personalities have expressed their impressions on my works. I have attended numerous poetry symposiums and gatherings (Mushaira). I have also participated in All India Mushaira of Bangaluru, Agra, Mumbai, Aligarh, Delhi, Varanasi, Lucknow and Bareilly. I am deeply associated with some of the contemporary poets, Riyaz Saghar, Hameed Gauhar, Jalil Nizami Hyderabad, Zahoor Zahirabadi, Alok Shrivastava, Sagar Tripathi, Alam Nizami, Shakir Husain Islahi, Ishrat Saghir Shahjahanpuri, Noor Kakralvi, Fahmi Budauni and others. (Khalid Nadeem)

I would like to share one of anecdotes pertaining to my journey into the realm of creativity and poesy. I was at the start of my initiation in the world of poesy in the poetic classes of my mentor and teacher. One stanza of Ghazal was the subject of composing other stanzas on this very pattern. The respected teacher asked me and Asad Budauni and Husain Faridi Chand to compose couplets on this pattern. The respected teacher was inhaling Hukkah and we were engaged in composing couplets on this pattern. I (Khalid Nadeem) succeeded in composing a couplet within three – four minutes and presented the same to the respected teacher. My other fellows also composed couplets but my stanzas were preferred and all other persons endorsed it. That lyric (ghazal) was given to a budding poet Zamirullah Budauni. The couplet to be imitated was:

My literary composition on this was:

The immediacy of the stanza puzzled even Dr Asad Budauni despite being one year senior to me. I was honored to attend my first poetry symposium in presence of my respected teacher. On the third day of the demise of Abr Ahsani Gunnauri, one All India Mushaira was convened, which was attended by more than 80 poets and this Mushaira lasted for two complete days. I (Khalid Nadeem) was on the eighteenth number of the list of the first day. My ghazal garnered immense success. Subsequently, I got opportunity to vent my feelings in poesy in the poetry symposiums at Moradabad and Rampur when invited. My poetry lineage reads as below:

• Shafi Ahmad Khan Payam Kakralvi
• Abr Ahsani Gunnauri
• Ahsan Marehravi
• Dagh Dehlavi

I belong to the eighteenth generation of my ancestors in view of settlement in Budaun. My great ancestor Hakeem Muhammad accompanied the father of Hazrat Nizamuddin Auliya when he migrated here from Mashhad-e-Muqaddas to preach Islam. The illuminating tomb of Hazrat Syed Ahmad Bukhari Mashhadi is still in existence at Sagar Taal, Mohalla Khera Nawada in Budaun, which is visited by masses.

At present, some poets of Budaun migrated from here and some others have passed away. There is dearth of poets in Budaun nowadays. Sadiq Alapuri, Samar Budauni, Ayyub Budauni, Dr. Shadab Zaki, Anwar Qasmi, Raunaq Rahi, Surendra Kumar Naaz, Dr. Pramod Darpan are continuing the glorious tradition of literature and all of them have appreciated me in glowing words. Fankaar Academy, a brain child of mine (Khalid Nadeem) aged 20 years now, organizes on regular basis poetry symposiums and get-togethers and the literary Carwan continues its journey to the destiny.

The illness has taken toll on me (Khalid Nadeem) and I have not remained as strong as I would have been in the past and it has impacted the movement as well. Now I have more concerns to get my books and that of my friends published and nothing else concerns me greatly right now. I seek blessing from the Almighty God for achieving these targets.

Many organizations have honored me with awards. I attended twice in the poetry symposium of Urdu Academy, Uttar Pradesh. I (Khalid Nadeem) frequently face the audience through Radio & Doordarshan Kendra Rampur and Bareilly and Lucknow. I have chaired several poetry symposiums too. Currently I am posting my Video collection on my YouTube channel and Facebook account. I recited my works Online numerous times during lockdowns and I do it constantly every second or third day by the Grace of Allah Subhanahu wa Taala.

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• Rampur Raza Library, A Repository of Cultural Heritage
• Dr Mohammad Raziul Islam Nadvi
• The Story of Javed Mohammad alias Javed Pump
• Meer Taqi Meer: A Poet, whose patronage shaped the Urdu Language!
• SHEHLA RASHID ON HER FATHER REGARDING HIS ALLEGATIONS AGAINST HER

Bhartendu Harishchandra was born in Kashi. His personality was an embodiment of patriotism and revolution oriented. In the very childhood, he had realized the misery and abysmal condition of the country.

Bhartendu Harishchandra was an unequalled hero of the renaissance consciousness. He had a special association with Ishwarchandra Viddhasagar, a prominent figure and the famous sage of the Bengal Renaissance. His mind was restless to illuminate the Hindi sphere with the light of modernism and realization of freedom. To materialize his aspirations, he encouraged and motivated the likeminded men of letters. He established Tadiya Samaj, published magazines and journals and created literatures in various genres. He launched a magazine named Kavivachansudha and edited Harishchandra Magazine, which started to be published in the name of Harishchandra Chandrika.

For the women education, he published Bal Bodhini magazine. He translated the dramas in the Bangla language as well, out of which Dhananjay Vijay, Viddha Sundar, Pakhand Vidamban, Satya Harishchandra and Mudra Rakshash are prominent. His important dramas are – Vaidiki Hinsa Hinsa Na Bhavti, Shri Chandrawali, Bharat Adarsh, Andher Nagri, Neel Devi etc.

Hindi began a new shape in 1873 as per the perception of Bhartendu Harishchandra. This shape was absolutely new in craft and sensibility. The journey of Hindi in prose of Khadi Boli had started being animated with caste sensibility, which Bhartendu Harishchandra and his contemporary authors gave the desired momentum by their accomplishes.

The tradition of Hindi dramas and prose writing starts from Bhartendu. The impacts of Bhartendu are visible on his contemporaries. His contributions in the development of the modern Hindi prose are significant. He did not only lead his contemporary authors but he also worked as torch bearer for the authors to come. It is said that he also went to Delhi Darbar on behalf of Maharaja of Benares to request for a legal ban on cow slaughter. He also drew a petition on the same later with 60,000 signatories and was submitted to Lord lytton but no action was taken so he was given the title “Vir Vaishnava” 

• Ram Chandra Shukla, Author of the masterpiece “History of Hindi Literature”
• Siyaramsharan Gupt, A Prominent Hindi Writer
• HARIVANSH RAI BACCHAN
• Some Dohe of Abdul Rahim Khan-i-Khana

Harivansh Rai Bacchan is a well known name in India and abroad in reference to Hindi Literature and Bacchan Family. Born 1997 in Allahabad, he has contributed memorable and highly acclaimed literary works to the Hindi literature. Madhushala (1935) Madhubala  (1938), Madhukalash (1938) Nisha Nimantran, Ekant Sangeet, Akul – Antar, Milanyamini, Satrangini, Arti and Anagre, Naye Puurane Jharokhe,  Tooti – Phooti Kadiyan (Poetry collection); Kiya Bhulun Kya Yaad Karun, Need ka Nirman Phir, Basere se Door, Dashdwar Se Sopan Tak (Autobiography in four volumes), Hamlet, Jangita, Macbeth  (Translation); Parwasi Ki Diary (Diary) are testimony to his enormous achievement in the field of language and literature. Mr Bacchan left for heavenly abode in the year 2003 in Mumbai.

              Harivansh Rai Bacchan was a Professor in the University of Allahabad from 1942 to 1952. He was associated with the literary programs of Akashwani. Then he was appointed as Hindi Expert in the Foreign Ministry of India. Mr Bacchan gave voice to the disheartened mind of the bewildered middle class between both the world wars.  He used simple and sensitive idioms and phrases to express his thoughts and feelings instead of cumbersome and loaded tough tongue. The sincere expression of the events happened in the personal life emerged as poetry by Mr Bacchan. This is the basic reason for his popularity in the realm of Hindi poetry. We find echo of inebriation of the middle ages Persian Poet Umar Khayyam in the early poems of Harivansh Rai Bachhan particularly in Madhushala. One drop of a poem is a drop of life. We find strains of mysticism in the poetry of Mr Bachhan.

              Although we know Harivansh Rai Bacchan as a poet but he has also authored stories, dramas, diary and others in addition to a marvelous autobiography, which continues a popular read as it contains honest confession with lucid style.

• Toy-man (Khilaunewala), A Poem for Children
• Ram Chandra Shukla, Author of the masterpiece “History of Hindi Literature”
• Siyaramsharan Gupt, A Prominent Hindi Writer
• Adabi Miras: A Resource Portal for Urdu Lovers
• Some Dohe of Abdul Rahim Khan-i-Khana

Siyaramsharan Gupt (4 September, 1895 – 29 March, 1963) was one of the distinguished Hindi writers. He was the younger brother of another Hindi literature doyen Maithilisharan Gupt.

Biography

Siyaramsharan Gupta was born in the family of Seth Ramcharan Kanakne in Chirgaon, Jhansi. After completing his elementary education, he learned Gujarati, English and Urdu languages ​​at home. In 1929 AD, he came in contact with the Father of the Nation Mahatma Gandhi and Kasturba Gandhi. He also stayed in Wardha Ashram for some time. In 1940, Netaji Subhash Chandra Bose was welcomed in Chirgaon. He also came in contact with Saint Vinoba Bhave. His wife and sons had died untimely, so he became a poet of sorrow and compassion. In 1914 he wrote his first work, Maurya Vijay. In 1910, his first poem ‘Indu‘ was published.

Literary Service

Due to the passing of childhood in Chirgaon (Jhansi), his love for Bundelkhand’s valor and nature was natural. Guptji’s personality developed from the Vaishnava rites and Gandhism. Gupt was a self educated poet. The poetry of Maithilisharan Gupt and his era was adopted by Siyaramsharan as it is. Therefore, all his poetry is based on the Dwivedi era Both the Gupt brothers, being influenced by the new Hindi movement Chhayavad, have preserved their historical poetic form. Even from the point of view of thought, Siyaramsharan Ji, like the elder brother, was influenced by Gandhi’s sorrow, patriotism, world love, world peace, change of heart, truth and non-violence for life. His poetry is actually a verse attempt to express Gandhian loyalty.

Gupt Ji’s language style is simple, simple literary Khariboli Hindi. He has used practical terminology in his writings. The style of his compositions is realistic, succinct, descriptive, thought-provoking, pictorial and emotional.Gupt Ji’s Maurya Vijay (1914 AD), Anath (1917), Durvadal (1915-24), Vishad (1925), Ardra (1927), Atmotsarga (1931), Mrinmayi (1936), Bapu (1937), Unmukt (1940) (Maurya Vijay and Nakula)  and others are narratives in verse. In the rest also the thread of the story is visible in some form or the other. The personal sorrow of the poet due to human love, being one with the social sorrow is described. In the nostalgia the poet has expressed in the description of his widower’s life and the pain arising out of the death of his daughter Rama in Ardra, which are not less poignant, but not as artful as Bachchan’s Priyaviyoga and Nirala ji’s “Sarojsmriti”. Thus, because of the sincerity of his heart, his works on subjects like the poverty of the public, anger against evils, world peace, described by Gupt Ji can teach a lesson to any progressive poet. For pure sentiments in Hindi, the compositions of Gupt Ji will be remembered. They could not depict the makeup and fierce aspects of life, but the simple and direct method on which the sense of compassion towards life has been expressed in Gupta ji has made for him a special place in Hindi poetry. He is a representative poet.

• Ram Chandra Shukla, Author of the masterpiece “History of Hindi Literature”
• Meer Taqi Meer: A Poet, whose patronage shaped the Urdu Language!
• Syed Sajjad Zaheer: The Writer of One Night in London
• Alok Dhanwa, a People’s Poet
• Trilochan Shashtri

बनी इसाइल के तीन लोगों की कहानी बुखारी शरीफ़ में मनकूल है कि हज़रत अबू हुरैरा र. अ. रिवायत करते हैं कि मैं ने रसूलुल लाह सल्लल लाहू अलैहि व सल्लम से सुना कि बनी इसराइल में तीन लोग थे, एक कोढ़ी, दूसरा गंजा और तीसरा अंधा था।

इन तीनों को अल्लाह तआला ने अपनी निअमतें देकर आज़माने का इरादा किया, तो उनके पास अपने एक फ़रिश्ते को भेजा, वह फ़रिश्ता पहले कोढ़ी के पास आया, और उस से पुछा कि तुझे क्या चीज़ सबसे अच्छी लगती है, क्युंकि वह कोढ़ी था, उसने कहा, अच्छा रंग, और सेहतमन्द जिस्म, और मैं चाहता हूँ कि यह बीमारी मुझ से दूर हो जाये ताकि लोगों की नफ़रत भरी नज़रों से बच जाऊं, यह सुनकर फ़रिश्ते ने उसके चेहरे पर हाथ फेरा, जिससे उसका रंग साफ़ हो गया और जिस्म भी तन्दुरुस्त हो गया और वह शख्स अब बिलकुल ठीक ठाक हो गया।

फ़िर फ़रिश्ते ने पुछा कौन सा माल तुम्हें पसंद है, उसने कहा ऊँट, इसलिए फ़रिश्ते ने उसे दस माह की हामिला ऊँटनी देकर दुआ दी कि अल्लाह तुम्हारे लिए इसमें बरकत अता फरमाए।

इसके बाद फ़रिश्ता गंजे के पास आया और कहने लगा कि तुमहें क्या पसंद है, उसने कहा कि मेरा गन्जापन दूर हो जाये और मेरे सर पर बाल उग आए। इस से बढ़कर मेरे लिये और क्या हो सकता है, फ़रिश्ते ने सर पर हाथ फेरा, उसका गन्जापन दूर हो गया, और उसके सर पर बाल उग आए। फ़िर उस से पुछा कि तुम्हें कौन सा माल पसंद है। उसने कहा गाय। फ़रिश्ते ने उसको एक गाभिन गाय देकर उस से कहा कि अल्लाह तआला इसमें बरकत अता फरमाए।

फ़िर फ़रिश्ता अंधे के पास आया और उस से पुछा कि तुम्हें किया चिज़ सब से ज़यादा पसंद है, अंधे ने कहा अल्लाह तआला मेरी बीनाई मुझे अता कर दे ताकि मैं लोगों को देख सकूं, यह सुनकर फ़रिश्ते ने उसकी आँख पर हाथ फ़ेरा जिससे उसकी आँखों में रौशनी आ गयी और उसे सब कुछ दिखाई देने लगा।

तब फ़रिश्ते ने पुछा तुम्हें कौनसा माल पसंद है, उसने कहा कि बकरी, तो फ़रिश्ते ने उसको गाभिन बकरी देकर कहा कि अल्लाह तआला इसमें बरकत आता फरमाए

फ़िर क्या हुआ

तीनों (कोढ़ी, गंजा और अंधा) को अपने मन की मुराद मिल गयी ओर उनके पास मौजुद ऊँटनी, गाय और बकरी ने बच्चे दिये जिससे धीरे धीरे उनका माल बढ़ता चला गया और वह तीनों मालदार हो गये।

अल्लाह का इम्तेहान तीनों लोगों से

फ़रिश्ता कोढ़ी के पास

अब यहाँ से अल्लाह का इम्तेहान शुरू हाता है और वही फ़रिश्ता एक गरीब फ़कीर की शक्ल में कोढ़ी के पास आता है और कहता है कि मैं मिस्कीन और परेशान हाल हाल हूँ। सफ़र में मेरे पास जो माल था, सब खत्म हो गया, इसलिए मेरी मदद करो, मैं उस खुदा के नाम पर तुम से सवाल करता हूँ जिसने तुम्हें ख़ूबसुरत जिस्म अता किया, तुम्हें इस कदर माल और दौलत और ऊँटों से नवाज़ा, उस में से एक ऊँट मुझे भी दे दो ताकि मैं अपने वतन पहूँच सकूं।

इस पर कोढ़ी ने कहा कि मेरी ज़म्मेदारियां खुद इतनी ज़यादा हैं, मैं तुम्हें कैसे दे दूं, फ़रिश्ते ने कहा क्या तुम वही कोढ़ी नही हो जिसको अल्लाह ने सेहत दी और फ़िर उसको मालो दौलत ने नवाज़ा। उसने कहा की यह मालो दौलत मेरे बाप दादा से विरासत में चला आरहा है। यह सुनकर फ़रिश्ते ने कहा, अगर तु गलत कहता है तो अल्लाह तआला तुझे वैसा ही कर दे जैसा तु पहले था।

फ़रिशता गंजे का पास

उसके बाद फ़रिश्ता गंजे का पास आया और उस से भी वैसे ही बात की जैसे हपले वाले से की थी कि अल्लाह ने तुम्हें इतनी नेअमतों से नवाजा है, मुझ बेसहारा की मदद करो। जवाब में गंजे ने भी उसे धुतकार दिया और कहा ये सब मैं ने खुद मेहनत करके जमा किया है। मैं इस में के से कुछ नहीं देने वाला।

यह सनकर फ़रिश्ते ने कहा, अगर तु ग़लत कहता है तो अल्लाह तआला तुझे वैसा ही कर दे जैसा तु पहले था।

फ़रिशता अंधे के पास

इसके बाद वह अंधा बनकर उसी नबीना (अंधा) के पास आया ओर कहने लगा। मैं गरीब मुसाफ़िर हूँ। अपने वतन जाना चाहता हूँ, लेकिन मेरे पास कुछ भी नही है। मैं अल्लाह का नाम लेकर तुम से सवाल करता हुँ की, जिसने तम्हारी आँखों को रौशन किया ओर तुम्हें इतनी नअमतों से नवरज़ा।

तो अंधे ने काहा मैं अंधा था। अल्लाह ने मेरी आँखों में रौशनी दी, और इतनी दौलत दी, अब तुम इस में से जो भी चाहो ले लो। खुदा की क़सम, जो कुछ भी तुम मुझ से मांगोगे। मैं तुम्हें ज़रूर दे दुंगा क्यूंकी ये सब अल्लाह ही की देन है, तब फ़रिश्ते ने कहा, तुम्हें तुम्हारा माल मुबारक हो, मैं अल्ला का फ़रिश्ता हूं ओर तुम्हारा इम्तेहान लेने आया था। अल्लाह तुम से राज़ी हुआ ओर तुम्हारे दोनों साथियों से नाराज़ हुआ।

(बुखारी शरीफ़)

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Dabhel is a town in Gujarat state of India. It is famous for its Islamic educational Islamic seminary Jamia Islamia Talimud-din.

Dabhel lies 25–30 km (16–19 mi) south of Surat and 10–15 km (6.2–9.3 mi) north of Navsari, to the east is Vesma crossroad on National Highway 8 and to the west is Maroli. Arabian Sea is approximately 20 km from west from Dabhel.

More than 90% inhabitants of Dabhel are of the Sunni sect. A proportion of Harijan do reside in Dabhel, however their numbers are dwindling as they move away.

Nearest train station is Maroli on the Western Railway of India, which is west of Dabhel. To the east is Vesma cross roads on the National Highway 8, which links to Mumbai and Baroda.

Jamia Islamia Talimuddin

Jamia Islamia Talimuddin is one of the prestigious Islamic educational institutions catering the religious learning needs of the community. Almost all the branches of learning in a typical Deobandi Madrasa are functioning in this seat of learning. The renowned Islamic scholar Maulana Shabbir Ahmad Usmani rendered his teaching services here.

Shabbir Ahmad Usmani

Shabbir Ahmad Usmani (11 October 1887 – 13 December 1949), who taught in Jamia Islami Talimuddin Dabhel also, was an Islamic scholar who supported the Pakistan Movement in the 1940s. He was a religious scholar, writer, orator, politician, and expert in Tafsir and Hadith. Born in 1887 in Bijnor, Usmani was an alumnus of Darul Uloom Deoband. He was the son of Fazlur Rahman Usmani. His brother Azizur Rahman Usmani was the first Grand Mufti of Darul Uloom Deoband. His nephews include Atiqur Rahman Usmani and Shams Naved Usmani. Usmani was the first to hoist the Flag of Pakistan at Karachi (that time Capital of Pakistan) on 14 August 1947, and led the funeral prayers of Muhammad Ali Jinnah. He died in 1949. His major work is the Tafsīr-e-Usmāni, which he co-authored with his teacher Mahmud Hasan Deobandi.

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Jamiatus Salihat, Rampur was the result of thought in view of the enthusiastic welcome the Bachchion ka Madrasah, though imparting only elementary religious education, received from the guardians, it was strongly felt that an institution capable of imparting higher religious education to Muslim girls was the need of the hour to fill the total vacuum in this respect. It was, therefore, decided to hold a convention of Muslim scholars to take cognizance of the matter and ponder over it.

The convention was held on the 17th of September, 1972 in the Markazi Darsgah Islami at Rampur under the chairmanship of Maulana Abdul Lais lslahi, the former President of the Jamaat-e-Islami Hind. In addition to that many Muslim dignitaries took pains to attend the convention. Several others who could not be present sent their suggestions by mail.

The convention decided unanimously that an institution of higher religious learning for Muslim girls at par with the level of those existing for Muslim boys should be established.

The ‘Bachchion-ka-Madrasah’ thus evolved into Jamiatus Salihat in 1972 and in the same year, the first year Alima class of the four year Alima undergraduate course was opened. The second year Alima class started functioning in 1973, the third year class in 1974, and the final year Alima class was started in 1975.

In 1976 the two year Fazila (Post-Alima) course was started and the first batch came out in 1978.

Thus, by the grace of Almighty Allah, the Jamea-tus-Salehat blossomed into a full-fledged Darul-Uloom of higher religious learning for Muslim girls, the one and only of its kind in India.

Till 2012, 1378 Fazilaat and 2641 Aalimaat have passed out from the Jamea. A number of Fazilaat are serving this Ummah by establishing or running the similar institutes in the different corners of the country.

Besides being thankful to Allah, it is gratifying to note that Muslims of India have generally appreciated the venture and Jamia received encouraging response from the brethren in faith. Muslims in India are generally poor; nevertheless religious minded people from all corners of India sent their wards for admission to this institution. As the Jamiatus Salihat was functioning with very meager resources and was incapable of accommodating all who sought admission, it had to, with great regret, deny admission to many aspirants. Efforts were, however, zealously made to increase the intake capacity and consequently by the year 1977, by the grace of Allah there were about 800 girls on roll, out of whom, 150 were accommodated in the hostel attached to Jamia. There were then 28 lady teachers and 4 male teachers in the teaching staff.

A sapling planted in 1956, thus it grew into a mighty tree. A dream in its realization had assumed ambitious magnitude. Every centimeter of space of the then existing building was utilized for accommodating the ever expanding requirements and there was no room left for further extension. Acquisition of a much larger space became imperative.

The management of the Jamia decided that the time had come when this unique institution should be removed from the congested area in the heart of the city and shifted to a calm and quiet place, away from the din of the town and to construct a spacious boarding house also attached to the Jamea to meet the growing requirements.

Accordingly, a vast open plot of land, measuring 15,500 sq. yards, lying at the Station Road in Rampur was purchased for Jamiatus Salihat and the construction of the school buildings and the Boarding House was taken up and additions made from year to year in accordance with the financial help received from donors.

See detail: Jamiatus Salihat

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Trilochan Shashtri original name Vasudev Singh was born in 1917 in Chirani Patti District Sultanpur UP. The important works Trilochan Ji authored are “Dharti, Gulab Aur Bulbul, Digant, Tap Ke Taye Huwe Din, Shab, Us Janpad Ka Kavi Hoon, Rrghan, Tumhen Sonpta Hoon, Chaiti, Amola, Mera Ghar, Jine Ki Kala, Desh Kal, Roznamcha, Kabya and Arthbodh, Muktibodh Ki Kavitayen (prose). He has contributed enormously in editing several dictionaries of Hindi language. He has been honored with awards of Sahitya Akademi, Shalaka Samman and Mahatma Gandhi Puruskar (UP).

Trilochan Shashtri is famous as the prominent poet of the progressive poetry movement. He is a renowned linguistic being a poet of high quality, therefore he is also called as Shashtri. However, this scholarship of his is not a burden for his composition of poetry. Trilochan Ji is a poet of the rhythm of life. A lot of things are placid in his creation compared to the intense emotion.

As regards the diction of Trilochan Shashtri, it is free from romantic traits and it is linked to the realities of rural life. Trilochan Ji is also known for establishing sonnet in Hindi.

Trilochan Shashtri gives new horizon to poems making the vocabulary precise and dramatic. The presentation is as such that any difference of the form and content does not exist. The poetic sense in him does not leave any variance among them.

One of his poems namely Chanpa Kale Kale Achhar Nahi Chinhati is collected in his poetry collection “Dharti”. The adjective black has been used for letters in the poem, which highlights the paradoxes in the educational system one the one hand; it brings to us that reality which is the cause of broken family. The heroine in the poem Champa written of Trilochan Shashtri stands up unintentionally in the backdrop of the exploitative system where she has unknown apprehension in her mind.

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We know well that the quality education has become commercialized and beyond the capacity of the people belonging the lower strata of society. Hence, Jawahar Navodya Vidyalayas is a hope for the poor studnets hailing from the rural areas of the country.

Read the full account: Jawahar Navodaya Vidyalaya

Jawahar Navodaya Vidyalayas (JNVs) are a system of central schools for talented students predominantly from rural area in India. They are run by Navodaya Vidyalaya Samiti, New Delhi, an autonomous organization under the Department of School Education and Literacy, Ministry of Education (MoE), Government of India. JNVs are fully residential and co-educational schools affiliated to Central Board of Secondary Education (CBSE), New Delhi, with classes from VI to XII standard.

JNVs are specifically tasked with finding talented children in rural areas of India and providing them with an education equivalent to the best residential school system, without regard to their families’ socio-economic condition.

The Budget for Education, Boarding and activities at JNVs are provided by Ministry of Education, Government of India and it’s free of cost for the students during the 7 years of stay.

JNVs exist all over India, with the exception of Tamil Nadu. There are approximately 661 across India as of 2016-17 academic year. As of 30 September 2019, a total of 636 JNVs are functional in the country with about 2,65,574 students enrolled, and out of which 2,06,728 (~78%) are from rural areas. In 2019, JNVs were the top-ranked C.B.S.E. schools, having a pass percentage of 98.57% and 96.62% in 10th and 12th grades respectively.

History

The idea of Jawahar Navodaya Vidyalayas conceived by former Prime Minister of India Rajiv Gandhi. The concept of opening a JNV in every district of India was born as a part of the National Policy on Education, 1986 with an aim of providing excellence coupled with social justice. Subsequently, Navodaya Vidyalaya Samiti (NVS) was registered as a society under the Societies Registration Act, 1860.

As per policy of the government, one JNV was to be established in each district of country. To start with, two Jawahar Navodaya Vidyalayas were established during 1985–86, at Jhajjar (Haryana) and Amravati (Maharashtra). As of the 2015–16 academic session, JNVs had been sanctioned for 576 districts. In addition, ten JNVs have been sanctioned in districts having a large population of ST population, ten in districts having a large concentration of SC population and two special JNVs in Manipur, bringing the total number of sanctioned JNVs to 598. Out of these 591 JNVs are functional. In November 2016, the Cabinet Committee on Economic Affairs (CCEA) approved the opening of one JNV in each of the 62 uncovered districts. That will bring the total number of JNVs to 660 once operational.

Organizational Structure

Navodaya Vidyalayas are run by the Navodaya Vidyalaya Samiti (NVS), an autonomous organisation under the Ministry of Education (MoE)(formerly the Ministry of Human Resource Development (MHRD) (1985–2020) ), Department of School Education and Literacy, Govt. of India. The Chairman of the Samiti is the Minister of Education.

The Samiti functions through the Executive Committee under the Chairmanship of the Minister of Education. The Executive Committee is responsible for the management of all affairs including allocation of funds to the Samiti and has the authority to exercise all powers of Samiti. It is assisted by two sub-committees, the Finance Committee and Academic Advisory Committee. The executive head of the administrative pyramid is the Commissioner who executes the policies laid down by the Samiti’s Executive Committee. He/she is assisted at the Headquarters level by Joint Commissioners, Deputy Commissioners and Assistant Commissioners. The Samiti has established eight regional offices for the administration and monitoring of Navodaya Vidyalayas under their jurisdiction. These offices are headed by a deputy commissioner and assistant commissioners.

For each JNV, there is a Vidyalaya Advisory Committee for assistance on matters of academics, infrastructure and other general activities and a Vidyalaya Management Committee for budget preparation, selection of ad-hoc teachers and proper functioning of the school. Normally the district collector of the concerned district is the ex-officio chairman of school level committees with local educationists, public representatives and officers from the district as members. Some schools also have a Vidhyalaya Coordination Committee for looking after performance of academics.

Admission

Admission to Class VI of the JNVs requires qualification in the (JNVST), an entrance exam designed, developed and conducted by the CBSE. JNVST for Class VI is conducted annually throughout the country to select the 80 most meritorious students for each JNV. It is conducted in three phases per year, depending upon the session structure in the specific state or union territory. Candidates can apply for the test only once during their Class V. Competition in the entrance exam can be gauged from fact that in JNVST 2015, a total of 1,878.15 thousand students appeared and 41.48 thousand students were selected (i.e. approx 2% pass percentage).The test encompasses mental ability skills, mathematics, and regional language. The schools provide reservation as per NVS policy which encompasses reservation for ST and SC (but not OBC), at least 75% selection of students from rural areas, maximum 25% from urban areas, fixed 33% for female students and 3% for disabled candidates.

To compensate for attrition and optimally utilize seats, JNVST, developed by CBSE, is also conducted for a admission to Class IX and lateral admissions, based on merit in Class X, are made for Class XI.

Academics in JNVs

JNVs have classes from VI to XII standard. A particular JNV usually provides two streams among Science, Arts and Commerce for Class XI and XII. JNVs are known for their academic excellence, which can be attributed to their merit-based entrance test and unique climate provided for otherwise disadvantaged children, and which is further proven by their performance at board examinations. More than half of JNVs have been equipped with smart classes. These schools regularly organize science congress and exhibitions to promote a research mindset.

Three-language formula

To facilitate migration every JNV student learns three languages in class VI to Class IX. These languages are grouped into A Level, B-I Level and B-II Level. The pattern followed in different categories of states is as shown in the table below. However, CBSE mandates for children to study two languages only. Therefore, students of each category of states appear for A Level and B-I level languages at CBSE examinations.

Board Results

JNVs has consistently produced the best results in CBSE board examinations over the years. In 2015–16 results, JNVs had a pass percentage of, 98.87% in Class X board exams and 96.73% in Class XII board exams. The pass percentage for JNVs has been higher than independent private schools, government schools and even Kendriya Vidyalayas. Quality of performance in the Board examinations have been exemplary with average score of about 75% in Grade 12th and 78% in class 10th, with more than 89% students scoring First Division scores, in the Board Examinations 2019.

Science promotion activities

Navodaya Vidyalaya Samiti provides for various experiences leading to science promotion and motivation to students to select STEM as their career. Various activities under this include: Children Science Congress, Participation in multiple academic contests/Challenges/Olympiads, visit to Research Institutes, Tinkering Labs in schools, Environmental activities, Arranging International exposure to students, Enriched ICT support and Entrepreneurial skill trainings.

The annual Science Congress is organized annually in collaboration with research institutes and institutes of national importance at regional level. Exhibitions are organized at school, cluster, regional and national level for physics, chemistry Biology and maths.

Smart Class

Navodaya Vidyalayas in collaboration with Samsung India set up smart classes in 450 JNVs and 7 Navodaya Leadership Institutes from 2013 to 2019. A smart class is typically equipped with an interactive Smartboard, laptops/tablets, Wi-Fi connectivity and power backup. A smart class supplements regular lessons in mathematics, science social science, English, and Hindi to explain concepts in an engaging and interactive manner. Teachers are trained to use the equipment effectively.

Social and cultural life

The social milieu of JNVs is defined by the mingling of different sections of society from various regions of India since these schools follow the affirmative action policy and have a policy for migration from different linguistic regions. Teachers, chosen from across the country, live in the same campus and interact with students on 24X7 basis leading to a familial feeling.

Promotion of National Integration through Migration

One of the important features of the JNV scheme is the Migration Programme wherein two linked JNVs of different linguistic categories exchange students between them. The aim of the exchange program is to “promote national integration and enrich social content”. According to the scheme, a selected 30% of Class IX students are exchanged between two linked JNVs of different linguistic categories (generally between Hindi-speaking and non-Hindi-speaking states) for one year. During the migration period the three languages being taught to migrated students remain the same as in their parent JNV, but social and cultural exchanges are facilitated by their language learning in Class VI to IX. Initially migration was envisaged for students from Class IX to Class XII; it was reduced to two years (Class IX and Class X) in 1991–92. Finally in 1996-97 it was confined to only Class IX students.

Emulation of the Navodaya Vidyalaya system

Emulating the concept of residential schools for talented children, Odisha State plans to set up one Odisha Adarsha Vidyalaya (OAV) (literally “Odisha Model School”) at each of 314 block headquarters. 160 schools have already been launched. These Adarsha Vidyalayas would be CBSE-affiliated fully residential schools, provide free education, and target talented students through an annual entrance examination. These would have Class VI through Class XII and each class would have 80 students. These schools would be administered through Odisha Adarsha Vidyalaya Sangathan, a society registered under the Society Registration Act of Odisha.

Concerns over care given to students

Incidents of suicide among students and the lack of apparatus to engage with such issues concerning health and discrimination plague the schools. This has affected the Dalit and Tribal students more and there is no method in place to avoid such incidents. There is no system in place to report the cases of inadequate care and abuse by staff, much of attention from the school administration in the form of mundane bureaucratic procedures comes after the occurrence of violation. These accounts regarding JNVs are based on the Wiki Article: Jawahar Navodaya Vidyalayas

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